International Sabbath - School Quarterly
3D QUARTER 1909
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Oakland, Cal., duly 1, 1900
No. 21
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SABBATH-SCHOOL LESSONS IN
GALATIANS
FOR SENIOR CLASSES
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SABBATH-SCHOOL LESSONS
IN
GALATIANS
FOR
SENIOR CLASSES
THIRD QUARTER 1900
THME
are two sorts of Sabbath-school lessons that are
, always
in danger of being but slightly studied, namely, long ones and
short ones. If a lesson is very long, the pupil will often become
discouraged, and say, "I can't master such a lesson as that, and
there's no use tryitig." If it is very short, many will think, "There
isn't much to that lesson, and I don't need to spend much time
on it." Now if a lesson is long and difficult, every effort should
be made to master as much of it as possible; and if it is short, as
are the lessons in this series, then one should determine to know
everything that may be learned from it.
The hpistle to the Galatians is so
-
compact, every sentence
being full of instruction, and the connection is so close, that it
requires very careful study to know exactly what it says. The
only trouble in understanding it comes front lack of acquaintance
with the events to which it refers, which are recorded elsewhere
in the Bible, and in assuming, from a too careless reading, that it
says things that it really does not. Accordingly only a few verses
have been included in each lesson, as it is expected that each one
will be thoroughly mastered: How can you expect to understand
a man if you do not know what he says? and how can you expect
to understand this epistle if you are not familiar with every state-
ment in it, and have not considered the relation of each to its
fellow? A verse,a day will suffice to make one master of its con-
4
LESSONS IN GALATIANS.
tents; and such is the richness of the epistle, that five or six
verses will furnish ample material for a week's study.
Don't speculate, and don't listen to any other person's specu-
lations. Never say to anybody, "What do you think this means?"
You do not stand in need of what somebody
Minks;
what you
want is knowledge, and "the Lord giveth wisdom; out of His
mouth cometh knowledge and understanding." Prov. 2 : 6. You
may question the Lord very often, for He "giveth to all liberally,
and upbraideth not."
It is not an unheard-of thing for a teacher to say to his class,
"I am not very well prepared with this lesson, for I have had very
little time to study it, and hardly know where it is." If that is
the case, it is right for him to confess it, and then to take his
place in the class, to learn as much as may be from some one who
does know the lesson. A teacher ought to
know;
it is his privilege
and his duty. To stand before a class with no definite idea of
what is to be taught, is a sin. The Scriptures and the souls of
men are too sacred to be thus trifled with. If the blind lead the
blind, shall they not both fall into the ditch ? If any member of
the class does not know the lesson text, then let him keep his
Bible open during class-time, and let him read his answers from
it. Do not let anybody hazard a conjecture. The beauty of
proper Bible study is that we may answer correctly every time.
We may not know much, but we may be sure of what we do know.
The Epistle to the Galatians was not written for controversy,
but to settle controversy, and to bring wanderers back to the fold
of Christ. Now controversy is never settled but only augmented
by- argument; for the controversialist, "e'en though vanquished,"
can "argue still." The only way to settle controversy, and to re-
claim erring souls, is to set forth the simple Gospel of Jesus Christ
by the power of the Spirit. That is what is done in this epistle,
and the only way to understand it is to study it with a humble
desire to learn of Christ "as the truth is in Jesus," and with a
heart open to the influence of the Holy Spirit. Those who study
it with a controversial spirit, to find some argument with which
to "meet an opponent," are sure to miss the truth.
Be very careful not to read your own ideas into the
-
text, as you
study it. "My thoughts are not your thoughts," says the Lord.
Hold yourself rigidly to the words that the apostle has written,
but make use of as many good translations as you can get hold of.
No one set of words can perfectly express the idea of the original.
There is no popular commentary that is of any use whatever in
studying this epistle. Make yourself perfect master of the text
before thinking of reading anything else. There is no one who
LESSONS IN GALATIANS.
can not profitably read the portion assigned fifty or a hundred
times during the week. Read it, question it, meditate upon it,
until your brain sees it, and you can
read it intelligently
in the
dark.
In these lessons the text used is that of the Revised Version.
In many instances it is Much clearer than the common version,
and in any case it furnishes another rendering, which,all can
compare with the text in the Bibles which they ordinarily use.
In the notes quotations are made from the two versions indiscrim-
inately. Whenever you find a text of Scripture quoted differ-
ently from what it is in your Bible, you may know that it is
from the revision, unless otherwise stated.
LESSON I.—OUR SINS PURCHASED.
July 7, 1900.
(Gal.
1:
t-5.)
"PAUL, an apostle (not from men, neither through man, but
through Jesus Christ, and God the
-
Father, who raised Him from
the dead), and all the brethren which are with me, unto the
churches of Galatia: Grace to you and peace from God. the
Father, and our Lord Jesus Christ, who gave Himself for our
sins, that He might deliver us out of this present evil world,
according to the will of our God and Father; to whom be the
glory forever and ever. Amen."
It often happens that when questions are asked upon a portion
of Scripture that has just been read, members of a class will
answer at random, without any reference to the text, seeming to
think that they are expected to manufacture the answer in their
own heads. At other times the text will be read or quoted in.
answer, but so much will be recited that the specified thing
desired to be fixed in mind by the question is lost sight of. The
trouble with much reading and study is that it is too diffuse;
attention is not given to details, and consequently no intelligent
general view can he obtained. In order to get pupils into the
habit of noting all the details, and of being exact, some questions
6
LESSONS IN GALATIANS.
on the text will be given, with answers always in the exact words
of Scripture.
No lesson should be considered learned until, as the result of
cross-questioning, the text, the whole of it, is indelibly fixed in
the mind, and every distinct thought flashes forth, and can be
mentally noted, as one reads or repeats the whole.
While every teacher, as well as every, pupil, ought to have his
Bible in.hand, no one ought to presume to attempt to teach the
lesson before he has the Scripture text so thoroughly mastered
that he can, by questions, without the open Bible before him,
draw out from the class every item of it in the exact language
of the Scripture, and can know whether or not the answers are
. correctly given.
Who wrote the epistle that we are studying?
"Paul."
To whom was it addressed?
"To the churches of Galatia."
Who did he say joined with him in the greeting and the
sentiments expressed in the epistle?
"All the brethren which are with me."
Who was this Paul?
"An apostle."
What is the meaning of the word "apostle"?
By whom was Paul sent?
"By Jesus Christ, and God the Father."
From whom did he not receive his commission?
"Not of men."
Was there any man concerned in his being made an apostle?
"Neither by man."
What shows the high authority of his apostleship?
He was sent "by Jesus Christ, and God the Father, who raised
Him from the dead."
What is proclaimed to all who read this epistle?
"Grace to you and peace."
From whom does this gift come?
"From God the Father."
Who is associated with God the Father in bestowing this gift?
"Our Lord Jesus Christ."
What has He done to procure us this gift of grace and peace?
He "gave Himself."
For what did Jesus give Himself ?
He " gave Himself for our sins."
Why did He do this ?
"That He might deliver us from this present evil world."
From what does the gift of Christ deliver us?
"From this present evil world."
LESSONS IN GALATIANS.
Whose will is it that we should be delivered from this evil
world?
"The will of our God and Father."
What is, therefore, due to Him?
"The glory."
For how long is the glory due to God?
"Forever and ever. Amen."
NOTES.
I. Note .how in this greeting the divinity of Christ is accepted
as a matter of course. What shows this?
2.
It is worth noting that the apostle Paul did not ignore the
brethren, although he derived no authority from them. He did
not disdain to give credit to all the brethren that were with him,
as 'being associated with him in the sentiments of the epistle.
What circumstances in Paul's experience made it very natural
that he should incidentally indicate that "the brethren" were
agreed with him?
3.
The Word of God is living. The Epistle to the Galatians
has as direct application to us as it had to "the churches of
Galatia," more than eighteen hundred years ago. The things
that called out the epistle were not peculiar to the Galatians.
We can read it as though it were written to-day and addressed to
us, and not to the churches of Galatia.
4.
Study "the peace of God." Look up scriptures mentioning
it, and note how it is bestowed, and what is involved in it. What
does the grace of God bring?
5.
What relation is there between "our sins" and "this present
evil world"? Show it from the text that we are studying, and
from other portions of Scripture.
6.
What is the will of God in Christ Jesus concerning us?
Where do we learn God's will? What special advantage is there
to us in knowing God's will? These questions all admit of direct
answers in the exact language of Scripture. Find them.
7.
To whom do our sins belong? What comfort does this
afford to those who think that because of their sins the Lord will
not accept them?
8.
What expression in this introduction to the epistle stamps
it as a part of the last message? Compare verse 5 and Rev.
14:6, 7. How much glory is to be given to God? Why? How
do we give the glory to God?
8
LESSONS IN GALATIANS.
LESSON II.—ONLY ONE GOSPEL OF SALVATION.
July i./; 1900.
(Gal. I .6-1o.)
"I
MARVEL
that ye are so quickly removing from Him that
called you in the grace of Christ unto a different 'gospel; which
is not another gospel; only there are some that trouble you, and
would perVert the Gospel of Christ. But though we, or an angel
from heaven, should preach unto you any gospel other than that
which we preached unto you, let him be anathema. As we have
said before, so say I now again, If any man preacheth unto you
any gospel other than that which ye received, let him be
anathema. For am I now persuading men, or God? or am I
seeking to please men? if I were still pleasing men, I should not
be a servant of Christ."
Read these verses, in connection with the preceding ones, not
less than fifty times during the week. Five hundred times would
be better. Always read from the beginning, so as to note the
connection. Make it a point to
know
the text thoroughly as you
go along. It is so short each week that you can easily do it.
Remember that we are studying the book of Galatians—not about
the book, but the book itself. If you do not become perfectly
familiar with the text, then of course you do not have the lesson;
but if you master the portion each week, always reviewing from
the beginning, you will have the entire epistle in mind at the
close of the study.
What was the apostle's state of mind as he wrote this epistle?
"I marvel."
What caused him to he astonished?
Into what had the Galatians been called?
Who calls men? See I Cor. I : 9.
'From whom, then, were the Galatians departing
With whom, then, must they once have been connected?
To what were they being removed?
Is there really any other gospel. than "the Gospel of God,
concerning His Son Jesus Christ" (Rom. I : 1-3)? Compare Gal.
:7 with i Cor. 3 :
II.
What were some doing?
"There be some that trouble you."
By what means would they do this?
LESSONS IN GALATIANS.
9
"And would pervert the Gospel of Christ."
Then what was this other gospel which some were preaching?
What should be the fate of any one who would preach a differ-
ent gospel from what Paul had preached?
How far-reaching is this curse?
What shows that Paul did not pronounce the anathema with
,
-
out deliberate thought?
Since any one, even an angel, who should venture to preach a
different gospel than Paul preached, would bring a curse upon
himself, what does this prove as to this gospel?
What question did Paul ask concerning himself ? See note on
verse io.
Whom only did Paul" seek to please?
Whom would those seek to please who preached a different
gospel?
What is said of the one who seeks to please men?
What is the duty of every man? Matt. 4 : To.
When it is clear that the class is thoroughly familiar with the
text, questions may be asked that will involve a knowledge of the
relation of the various statements in the text to one another, and
also to other portions of Scripture. The suggestions that are
appended will be a help in this.
NOTES.
1.
The Galatian brethren were departing from the one who
called them. Who is it that calls men? i Cor. i :9; i Tbess.
5:23,
24;
I Peter 5 : to; Acts
2 :
39. From whom, then, were they
removing?
2.
In what condition are they who depart from God? Eph.
2 :
II,
12.
Into what, then, were the Galatian brethren falling?
3.
In removing from God, the Galatian churches were taking
up with a perverted gospel, a counterfeit gospel. It promised sal-
vation, but in another way from what God offers it. Since the
Epistle to the Galatians was called out by the fact that the
churches were getting confused ideas of the Gospel, and were
adopting a perverted gospel, with what must it specially deal?
4.
There is only one Gospel, and that is "the power of God \
unto salvation to every one that believeth." Rom. i : 16. A per
verted gospel mist be one which offers salvation by some other
power than that of God.
5.
There is no other power than that of God, so that whoever
presents " another gospel" to men, leads them to trust in nothing
for salvation. Such an one is justly accursed, because he brings
a curse upon others.
IO
LESSONS IN GALATIANS.
6.
There are angels that "kept not their first estate" (Jude 6)
who are intent upon leading men to destruction. Such ones,
"transformed as the ministers of righteousness" and appearing
as angels of light, need to be guarded against. 2 Cor. II :13-15.
How can we distinguish them from the true messengers of God ?
7.
"Do I now persuade men or God?" When one persuades
another, he seeks to win him, to conciliate him. That is the idea
of the word here rendered "persuade," as may be seen from the
next sentence. The French of Segond has it, "Is it the favor of
men that I desire, or that of God? "
-
8. He who labors to please men is not only not the servant of
God, but is an unfaithful servant of man. Col. 3 : 22-24. He who
pleases God can best serve men. Prov. 16 : 7.
w From the verses already studied, what do you conclude as
to the amount of influence human opinions could have on Paul's
preaching? What verse in the first lesson contains in part the
same thought as verse to?
LESSON III.-THE REVELATION OF JESUS
CHRIST.
July 2I, 1900.
(Gal.
I : 11-17.)
"FOR I make known to you, brethren, as touching the Gospel
which was preached by the, that it is not after man. For neither
did I receive it from man, nor was I taught it, but it came to me
through revelation of Jesus Christ. For ye have heard of my
manner of life in time past in the Jews' religion, how that beyond
measure I persecuted the church of God, and made havoc of
it; and I advanced in the Jews' religion beyond many of mine
own age among my countrymen, being more exceedingly zealous
for the traditions of my fathers. But when it was the good
pleasure of God, who separated me, even from iny mother's womb,
and called me through His grace, to reveal His Son in me, that I
might preach Him among the Gentiles; immediately I conferred
not with flesh and blood; neither went I up to Jerusalem to them
LESSONS IN GA.LATIA.NS.
11
which were apostles before me; but I went away into Arabia;
and again I returned unto Damascus."
(NOTE.—A feW questions are here appended merely to suggest
to the student and teacher how he may question the text. It
must be understood, however, that the living teacher should ask
many more. This is the very simplest form of questioning.
The live teacher will necessarily vary his questions according to
.
his class, and will often ask the same question in various ways
during the class exercise, in order to be sure that all have the
text clearly in mind. The short notes that follow will suggest
many questions on the text. Remember that the first and most
important thing is to
know
just what the apostle says. The
understanding will come from the inspired words. "Consider
what I say; for the Lord shall give thee understanding in all
things."
2
Tim.
2: 7. "For
the Lord giveth wisdom; out of His
mouth cometh knowledge and understanding." Prov. 2 :6. It is
not enough for a pupil to be able to repeat the text from memory;
he may do that, and still know nothing about it. The text should
be so thoroughly
considered
that, no matter on what part of it an
intelligent question is asked, an intell
igent answer can be given,
with full knowledge of what precedes and follows: Let these
lessons be learned the most thoroughly of any lessons you ever
studied. The subject is worthy, and the lessons are short enough
to admit of it.)
Of what does the apostle assure the brethren?
"That the Gospel which was preached of me is not after man."
Of whom did he not receive it?
"I neither received it of man."
Who taught it to him?
"Neither was I taught it."
How then did it come to him?
" By revelation of Jesus Christ."
Of what had they heard?
"Ye have heard of my manner of life in time past."
In what was he then living?
"In the Jews' religion."
What did he do at that time?
"I persecuted the church of God."
To what extent did he persecute the church?
"Beyond measure."
How did this persecution affect the church?
" Wasted it;" "made havoc of it."
What was the apostle's standing in the Jewish church?
"I advanced in the Jews' religion beyond many of mine own
age among my countrymen."
In whose religion was he so proficient?
12
LESSONS IN GALATIANS.
"In the
Jews'
religion," not the religion of God.
What was the cause of his superior advancement in the Jews'
religion?
"Being more exceedingly zealous for the traditions of my
fathers."
Then in what did the Jews' religion consist?
What change took place when Christ was revealed in Paul?
"I conferred not with flesh and blood."
What did he not do?
" Neither went I up to Jerusalem to them which were apostles
before me."
Where did he go?
"I went away into Arabia."
And where then?
" Returned again unto Damascus."
What does he say it was the good pleasure of God to do?
"To reveal His Son in me."
Where was the Son revealed?
What for?
"That I might preach Him among the heathen."
What then is necessary to the preaching of the Gospel?
From what time does the apostle say he was separated to this
work?
"From my mother's womb."
Of what was his call, after so much resistance, a manifestation?
"God . . . called me by His grace."
NOTES.
I. Every man who receives the Gospel as truth, must receive
it as the direct revelation of Jesus Christ, even though a human
instrument be used. The Gospel is not of man, but wholly super-
natural. "No man can say that Jesus is Lord, but by the Holy
Ghost." I Cor.
12 :
3.
2.
Read Acts 7 : 57-60; 8 : 1-3; 9 : I, 2; 22 : 4, 19, 20; 26:9-II,
for a complete history of the persecution carried on by Paul
before his conversion, and of the spirit that animated him. He
certainly was not predisposed to Christianity.
3.
Note that "the Jews' religion " was not the religion of God
and Christ. It consisted in the traditions of the fathers. It was
all of man. Compare Matt. 15: 1-9; 23 :1-5. The contrast be-
tween the false and the true is seen in that as soon as Paul saw
the Lord he "conferred not with flesh and blood."
"Imme-
diately"—he
lost no time; he did not stand parleying.
4.
The revelation of Christ in man is necessary in order that
LESSONS IN GALATIANS.
13
.h
.e may preach the Gospel; for the preaching of the Gospel con-
sists not merely in uttering certain words and formulas or expres-
sions of truth, but in the manifestation of the life of Jesus. Just
to the extent that a man's life is unlike Christ will he preach
himself, and not Christ.
5.
From his birth Paul had been designed by God for the
work which he did as an apostle. He was "a chosen vessel."
See the cases of Samson and John the Baptist, and also of Jere-
miah. Jer. I :5. Were these men exceptional cases, or are their
cases •recorded to show that God has a purpose and a work for
all men?
6.
Compare the old and the new version on the sixteenth verse.
In the one it says "heathen," and in the other, "Gentiles."' The
two words are used interchangeably in the Bible. A Gentile is a
heathen. What do those say of themselves who think to excuse
themselves from keeping God's commandments, by saying that
they do not apply to the Gentiles?
LESSON IV.—THE PERSECUTOR A PREACHER.
Paul's Rehearsal of His Experience.
July 28, 1900.
(Gal.
I :
15-24.)
"WHEN it was the good pleasure of God, who separated me,
even from my mother's womb, and called me through His grace,
to reveal His Son in me, that I might preach Him among the
Gentiles; immediately I conferred not with flesh and blood;
neither went I up to Jerusalem to them which were apostles before
me; but I went away into Arabia; and again I returned unto
Damascus. Then after three years I went up to Jerusalem to
visit Cephas, and tarried with him fifteen days. But other of
the apostles saw I none, save James the Lord's brother. Now
touching the things which I write unto you, behold, before God,
I lie not. Then I came into the region of Syria and Cilicia. And
I was still unknown by face unto the churches of Judea which
were in Christ; but they only heard say, He that once persecuted
14
LESSONS IN GALATIANS.
us uow preacheth the faith of which he once made havoc; and
they glorified God in me."
(SPgciAL NoTu.—It is often the case, where consecutive por-
tions of Scripture are studied, that as soon as a new lesson is
begun, the preceding
.
one is forgotten. This is of course due to
the fact that the previous one has not been perfectly learned. It
is indeed impossible for any lesson to be thoroughly learned the
first time over it. One must come back to it again and again, in
order to have it indelibly imprinted in the mind. Hence' the
necessity for frequent and continual reviews.
This lesson, it will be noted, includes, for the sake of the con-
nection, three verses that were in the last lesson. The student,
however, and the teacher as well, should each time study from
the beginning of the epistle. Otherwise there will be at the close
of the study, only a blur before the mind, instead of a distinct
and vivid picture of the whole epistle. Remember that we are to
know
this epistle when we have finished. Each time you review
you will be able to pass over the first lessons more rapidly, until
you can finally take them all in at a glance; yet it will astonish
you to see how many new things present themselves as the text
becomes more and more familiar.)
What was it the good pleasure of God to do for Paul?
"To reveal His Son in me."
For what purpose?
"That I might preach Him among the heathen."
From what time had God chosen him to this work?
Of what was the calling of Paul to the ministry a manifes-
tation?
"God . . . called me by His grace."
What was necessary before Paul could preach Christ?
Was the revelation of the Lord through Paul a thing peculiar
to him? See I Peter 2 : 9.
As soon as this took place, what course did Paul pursue?
Whose society did he not seek?
Where did he go?
From Arabia where did he go?
How long after his conversion before he returned to Jerusalem?
How long did he remain there?
Which of the apostles did he meet there?
Where did he go from there?
How much acquaintance had he with the churches in Judea?
What was the only thing that they knew about him?
What did they do?
Although Paul had so little intercourse with the apostles and
the brethren, and had not learned the Gospel from them, how did
he compare with them? See 2 Cor. II :5.
Now was he taught? Gal. I : II
, 12.
LESSONS IN GALATIANS.
15
NOTES.
1. When Paul came into conscious, personal connection with
Christ, he conferred not with flesh and blood. But he was flesh
and blood; therefore we learn that he did not take counsel with
himself. Many a man who boasts of his independence of men,
and his freedom from being led by human opinions, is neverthe-
less a slave to the opinions of one of the most dangerous men to
follow—namely, himself. Taking Christ as counselor delivers
us wholly from ourselves. Note the contrast between following
the traditions of the fathers, and not conferring with flesh and
blood.
-2. Call to mind the account of Paul's conversion, in Acts
9 : 1-22. Note that as soon as his eyes were opened, three days
after he saw the Lord in the way, he began to preach Christ with
power. How could he do that so soon?—He had Christ in him;
he knew the Lord, and had only to tell what he knew. That is
all any preacher has to do, or should do.
3.
Remember, however, that Paul was not ignorant of the
words
of Scripture, even when he was a persecutor. He was
brought up a Pharisee,
at the feet of Gamaliel, a highly-esteemed
doctor of the law. The Bible is the foundation of all true preaching.
If Paul had not been acquainted with it, he could not so soon
have confounded the Jews, proving that Jesus is the Christ. The
Scriptures that one learns even as an unbeliever, form a basis for
the Holy Spirit to work with in effecting his conversion, and can
at once be used effectually by him as soon as his conversion
enables him to see the true light in them.
4.
" After three years "—" after many days." In reading the
record in the Acts of the Apostles we might hastily conclude that
it was but a few weeks or months after Paul's conversion until he
returned to Jerusalem, and we would not learn that he went into
Arabia. Acts 9 : 23 tells us that after many days Paul went up
to Jerusalem; our lesson tells us that the many days were three
years, and that in the meantime he went off by himself into
Arabia.
5.
Acts 9 : 23-26 tells us how Paul left Damascus to go to Jeru-
salem after the three years. The only other reference to his
danger at that time and his escape from it, is 2 Cor. II : 32, 33.
6.
If we had been living in Judea in the days of Saul the per-
secutor, we should most likely have looked upon him as a hopeless
case. We would have said that, since lie had heard Stephen's
last inspired discourse, and therefore had had the light and
rejected it, he was hardened beyond all possibility of being saved,
16
LESSONS IN GALATIANS.
We might have said some very hard things about him, and it is
almost certain that we should not have thought it worth while to
pray for his conversion. How little we know of the heart! Saul
had had the light, but had not rejected it. God had not given
him up. Who knows how many zealous preachers of the Gospel
God has now among men who are fighting the truth? Let us
lay this lesson to heart, and not say hard things of any, lest we
he decrying one of God's chosen ones. And let us beware of
thinking any case hopeless.
7. The brethren in Judea, who had suffered from Saul's perse-
cutions, although they had never seen him, glorified God in his
behalf, when they heard of his conversion. That was much
better than carping about him, and expressing d
s about his
sincerity.
LESSON V.-REVIEW OF CHAPTER ONE.
August 4, rgoo.
FOUR weeks have now been spent in the study of the first
chapter of Galatians. Surely that is long enough to allow of its
having been thoroughly learned. One verse every week .day is
not too much to fix in the mind. No one need plead lack of time
to learn one verse each day. Determine to carry along with you
everything that you learn. Don't worry about what the text
means; study what it says, and you will know what it means. If
you get nothing else, even if you do not read the suggestive notes
in the lesson pamphlet,
get the words of the apostle Paul to the
Galatians.
Get the text so thoroughly that if you should hear
a single expression quoted, you could instantly recall the full
connection, and its relation to the given text.
Supposing that you have the text well in mind, a review of
the chapter as a whole will be very profitable. If you have not
the text well learned, then you have the more need to review, but
will not derive so much good from it. But stick to the text. It
will reveal its secrets to you as well as to anybody, if you are dili-
gent and faithful. The suggestive notes that are given are
simply for the purpose of making your work a little easier, by
opening up the soil, as it were. You are not to study
them,
and
to conclude that the text teaches such and such things because
LESSONS IN GALATIANS.
17
the
LESSON QUARTERLY
says so; but you are to study the text
until you can see for yourself that the things noted are there, and
see them forever afterward, without any reference to the lesson
notes. It is all in the text; of that you may be assured; if you
study sufficiently in the right way, and with the right motive,
you will need no assurance of the fact.
'Let us in the first place analyze the chapter, so as to get a
general view of it. To begin with, we have the comprehensive
greeting, covering the first five verses. Next, the expression of
surprise at the disaffection of the Galatians, which at the same
time reveals the nature and the cause of their disaffection. Verses
6, 7. Then comes the anathema against the preachers of any
other professed gospel. Verses 8, 9. Verses ro-12 tell us the source
of the Gospel that Paul preached, and show whose servant he
was. The remainder of the chapter (verses 13-24) contains a short
narrative of Paul's personal experience, covering his manner of
life before his conversion (verses 13, 14), the conversion itself
(verses 14, 15), and how he was occupied for three years afterward
(verses 17-24), special stress being laid on the fact that he had no
personal acquaintance with the other apostles and brethren, so
that •he did not learn the Gospel that he preached from them.
This will serve as,a general outline of the chapter, and will help
to bind the details together.
Note that this first chapter shows that the question at issue
was the Gospel. It, was the crisis for the churches in Galatia.
The question was, Should they continue the Gospel of Jesus
Christ, which is the power of God unto salvation to every one that
believeth, or should they be perverted by accepting a false gospel,
which could be only the power of men, and therefore lead to
destruction? Shall God have the glory, or men?
Many questions may be asked from the text, without turning
to any other portion of the Bible, but only a few by way of sug-
gestion will be given here. Besides these, let questions be asked
to bring out every item in each verse.
What is the first natural division of the chapter?
Mention some of the things that it includes.
What does it tell about Paul? What about God? What about
Jesus Christ? What about ourselves? What about this world?
What wonderful comfort does it contain for all sinners?
What is the second topic? What do we learn from it as to the
condition of the Galatian churches?
What do we learn from the third division, as to the Gospel?
What is the fourth division? What does this show us as to
Paul's receiving the Gospel? What about his relation to God,
and to Christ? What lesson has it for us?
What does the last portion of the chapter cover? Give the
details as stated by the apostle.
IS
LESSORS IN GALATIANS.
What evidence of our acceptance with God do we find in this
chapter?
What was the difference between the Jews' religion and the
religion of Jesus Christ? Was it the religion of the Old Testa-
ment? Give proof from this chapter.
What is necessary to the preaching of the Gospel?
Who are Gentiles?
Where did Paul spend the three years following his conver-
sion? What connection did Paul have with the other apostles?
What with the churches in Judea? How did he know that he
was preaching the truth?
LESSON VI—HOLDING TO THE TRUTH OF THE
GOSPEL.
A fleeting in Jerusalem.
August! -if, 1900
(Gal.
2 : 1
-
5. )
"TIIRN
after the space of fourteen years I went up again to
Jerusalem with Barnabas, taking Titus also with me. And I
went up by revelation; and I laid before them the gospel which
I preach among the Gentiles, but privately before them who were
of repute, lest by any means I should be running, or had run, in
vain. But not even Titus who was with me, being a Greek, was
compelled to be circumcised; and that because of the false
brethren privily brought in, who came in privily to spy out our
liberty which we have in Christ Jesus, that they might bring us
into bondage; to whom we gave place in the way of subjection,
no, not for an hour; that the truth of the Gospel might continue
with you."
Remember that when the apostle wrote the epistle, he did not
divide it into chapters; it is one continuous narrative, and there
is no break between the first chapter and the second. Therefore
you must have the whole of the first in mind before beginning
LtCSSONS
IN GAT,ATIANS.
19
on this one. Do not forget to study each time from the begin-
ning. Study the first chapter again, carefully, from first to last,
and then read the verses set apart for this lesson, fifty or a
hundred times. Read- slowly, thinking of every word, and
question and cross-question the text.
Have you not seen pictures containing hidden faces, which
you were to find? At first you could see no. face or figure. By
and by, after looking at the picture from every point of view, you
saw the hidden face, and after that you could not look at the
picture without seeing it. But sometimes you could not find the
face until a friend pointed it out to you. After that you could
always see it without any help, and could show it to another, not
quoting your friend as authority, but pointing out that in the
picture which you yourself saw. You did not need your friend's
finger any more. Now the suggestions accompanying the text of
these lessons are simply the finger of a friend, pointing out some
of the pictures in the text that you might not see at first, but
which 'are apparent enough when your attention has once been
called to them. It would be better for all if they could see all
these things for themselves, and so they could in time, if they
looked intently; but a little direction Will save much time, and all
should remember that the Scriptures are an inexhaustible mine,
and that any portion in which we have found much, still contains
infinitely more hidden treasure to reward our further search.
Where was Paul when the Lord was made known to him?
To what place did he soon go? What did he next do?
How long a time elapsed after his conversion before he went to
Jerusalem?
What did he do fourteen years afterward?
"After the space of fourteen years I went up again to Jeru-
salem."
How long would this be after his conversion?
Who accompanied him on this journey?
What led him to go this time?
"I went by revelation."
What did he do when he arrived in Jerusalem?
"I laid before them the Gospel which I preach among the
Gentiles."
How did he lay it before some?
"Privately."
To whom did he present the Gospel privately?
"To them that were of repute."
Why did he present the Gospel privately to these?
"Lest by any means I should be running or had run in vain."
What about Titus?
20
LESSONS IN GALATIANS.
" Not even Titus who was with me . . . was compelled to
be circumcised."
Who was Titus?
"A Greek."
What is indicated by the statement,
"Not even Titus
a Greek, . . . was compelled to be circumcised "?
Why was it necessary that this visit to Jerusalem should be
made?
"Because of false brethren privily brought in."
Why had they come in privily?
"To spy out our liberty which we have in Christ Jesus."
What was their object?
"That they might bring us into bondage."
Did he yield anything to the claims of these "false brethren"?
"No, not for an hour."
Why did he thus withstand them?
"That the truth of the Gospel might remain with you."
What, then, was the controversy concerning?
What would these "false brethren" do?
NOTES.
1.
The first three years of Paul's life as a Christian he spent
in Arabia and Damascus. At the end of three years he went up
to Jerusalem, which he had left as a persecutor of Christians.
That time be stayed but fifteen days, living with Peter. Four-
teen years afterward, that is, seventeen years after his conversion,
he went up again to Jerusalem.
2.
It was about the year
A.
D. 34 that Paul was converted; and
seventeen years later would bring us to the year
A.
D. 51, the time
of the meeting in Jerusalem, recorded in the fifteenth chapter of
Acts. See marginal references. So we know from this, as well
as from things mentioned in the epistle, that the visit referred to
in this lesson is the one described in Acts 15.
3.
That meeting was over the teaching of some "false breth-
ren" (Acts 55 : 24), who by their false teaching subverted the
souls of the disciples. They claimed that a man could not be
saved without being circumcised (Acts 15 : I); but that this was
not the teaching of the apostles and elders is shown from the
fact that "not even Titus, . . . a Greek, was compelled to be
circumcised." This expression shows that when Paul made this
visit to Jerusalem, there was an attempt to compel all to be cir-
cumcised, which connects it with the visit recorded in the
fifteenth chapter of Acts. The attempt, however, was not
successful.
LESSONS IN GALATIANS.
21
4.
The brethren at Antioch, where Paul was laboring, deter-
mined that he and Barnabas and certain others should go up to
Jerusalem over the disputed question of circumcision (Acts
15 : I, 2); but Paul tells us that he went up by revelation (Gal.
2:2).
He did not go up on an errand for men, but for the Lord.
He was the Lord's servant, not man's.
5.
Paul did not go up to Jerusalem to find out if he had been
teaching the truth. To suppose that he did would be to contra-
dict all that he says in the first chapter of this epistle. He went
up to impart to others the light which God had given him.
6.
A careful reading of the lesson will show that verse 4 refers
back to verses I and 2. It is not that Titus was not compelled to be
circumcised on account of the false brethren, but that Paul went
up to Jerusalem because of the false brethren, and it was because
of them that he presented the Gospel privately to some. These
false brethren, who, as the Danish vividly expresses it, had
"sneaked in," would pervert every word that Paul uttered in
public.
7.
The reason why Paul would not give any place to the teach-
ing of those men, was that he wished ' the truth of the Gospel"
to remain with the churches, which had been formed from
among the Gentiles. This shows that the whole controversy was
over the Gospel. These false brethren were presenting a false
gospel. Paul stood for the truth of the Gospel, which is the
power of God to save every one that believes.
8.
We can now see why Paul relates this personal experience.
He had already encountered men who did just what the men
were doing who were troubling the Galatians with a pretended
gospel. The question at issue resolved itself into this: Are men
saved by faith alone, or by works? IA" it by the power of God
alone, or by human merit?
22
.LESSONS IN GALATIANS.
LESSON VII.—THE rIEETING IN JERUSALEM.
A Question of Salvation.
August 18, 1900.
(Acts 15:
"AND
certain men came down from Judea and taught the
brethren, saying, Except ye be circumcised after the custom of
Moses, ye can not be saved. And when Paul and Barnabas had
no small dissension and questioning with them, the brethren
appointed that Paul and Barnabas, and certain other of them,
should go up to Jerusalem unto the apostles and elders about this
question. . . .
"And the apostles and the elders were gathered together to
consider of this matter. And when there had been much ques-
tioning, Peter rose up, and said unto them,
"Brethren, ye know how that a good while ago God made
choice among you, that by my mouth the Gentiles should hear
the word of the Gospel, and believe. And God, which knoweth
the heart, bare them witness, giving them the Holy Ghost, even
as He did unto us; and He made no distinction between us and
them, cleansing their hearts by faith. Now therefore why
tempt ye God, that ye should put a yoke upon the neck of the
disciples, which neither our fathers nor, we were able to bear?
But we believe that we shall he saved through the grace of the
Lord Jesus, in like manner as they."
What did certain ones from Judea say to the brethren in
Antioch?
What did they say would he the result of not being circum-
cised?
How important, therefore, was the question under considera-
tion?
What is that called which proclaims salvation?
What, then, were these men professing to teach? '
Did they tell the truth of the Gospel? See Gal. 5 :6.
What, then, were they presenting?
What would be the result of such teaching if heeded? Acts
55 :24; Gal. i :7.
Did these men represent the apostles and elders?
" To whom we gave no commandment." Acts 15 : 24.
LESSONS IN GA
r,ATIANs.
23
When the apostles and elders came together to consider the
matter, who first spoke directly to the heart of the matter?
Of what did Peter remind the brethren?
When the Gentiles heard the word of the Gospel at the mouth
of Peter, what did they do?
What did God do?
"Bore them witness." SeetRom. 8 : i6.
How did He bear them witness?
"Giving unto them the Holy Ghost."
How did He give the believing Gentiles the Holy Ghost?
"Even as He did unto tbs."
What did He not do?
"Put no difference between us and them."
in what respect did He show no difference?
"Cleansing their hearts by faith."
\Vhy did He not make any difference in cleansing the heart
of Jews and Gentiles?
"For there is no difference; for all have sinned, and come
short of the glory of God; being justified [made righteous] freely
by His grace through the redemption that is in Christ Jesus."
Ron'. 3 :
22
-
24.
What is it to teach believers that' faith in Christ is not suffi-
cient for salvation?
"To put a yoke upon the neck of the disciples."
How severe a yoke?
"Which neither our fathers not we were able to bear."
What is the difference between this yoke and the yoke of
Christ? Matt. It :3o.
Is that grievous yoke the keeping of God's commandments?
John
5:
3.
What belief did Peter express concerning the jew
.
; and the
believers from among the Gentiles?
" We shall be saved . . . in like manner as they."
How will all be saved?
"Through the grace of the Lord Jesus."
NOTES.
i. The fifteenth chapter of Acts belongs in the study of
Galatians, since it is the subject of a good portion of the second
chapter of the epistle. The force of the apostle's words can not
be appreciated if we are not familiar with the things that he
refers to. Let this lesson be studied as thoroughly as any other,
and at the same time do not forget to ;view the epistle itself
from the beginning. The only way to become thoroughly ac-
quainted with a man is to associate with him frequently; even so
with the Bible.
24
LESSONS IN GALATIANS.
2.
The question that agitated the church in Antioch was noth-
ing less than that of salvation. Faith in the name of Christ is
the only way of salvation. Acts 4 : 10-12; Roni. to : 9. The "false
brethren" who went to Antioch taught the brethren that some-
thing else was necessary; thus they were denying Christ. They
were preaching "another gospel" than the Gospel of the power
of God to salvation, even a gospel of damnation; and that was
not "another gospel," since there is no good news in it.
3.
Sin is bondage. 2 Peter 2 : 19; Prov. 5 : 22. It is a bondage
that call not be borne. Rom. 7 :20-24. Only Christ can free men
from this bondage. Verse 25. Therefore whoever teaches men
anything that leads their minds away from Christ, only fastens
the yoke upon them, or, if they ,have once escaped, puts it upon
them again.
4.
When the Gentiles heard the word of the Gospel, they be-
lieved, and God gave them the witness of the Spirit that they
were His sons. Compare John I : 12; Rom. 8 : 16. This lie did
as soon as they believed
(Acts to : 44), showing that faith in Christ
alone makes men sons of God; and there is no higher place in •
the universe than the position of a son of God.
5.
God, who knows the hearts, put Ito difference between Jews
and Gentiles in the matter of cleansing them from sin, because
there is no difference in the hearts of men. Rom. to : 12. God
has fashioned the hearts of all men alike (Ps. 33 : 15), and all
have sinned, and all have the same need of salvation.
6.
Abraham was the man to whom circumcision was first given;
and we must remember that it was not necessary to, his salvation.
Faith was reckoned to Abraham for righteousness. "How was it
then recleoned? when he was in circumcision, or in uncircum-
cision? Not in circumcision, but in uncircumcision. And he
received the sign of circumcision, a seal of the righteousness of
the faith which he had yet being uncircumcised; that he might
be the father of all them that believe, though they be not cir-
cumcised; that righteousness might be imputed unto them also."
Rom. 4 : to, it. To say that a man could not be saved unless he
was circumcised, was equivalent to saying that Abel, Enoch, Noah,.
Lot, and other just men, were lost. More about the meaning of
circumcision will be learned as we proceed with our study.
LESSONS IN OA.LATLvxs.
25
LESSON VIII.-NO RESPECT OF PERSONS.
August 25, 1900.
(Gal.
2;
6
-
ro.)
LET the student not only review last week's lesson, fixing
clearly in mind all the incidents connected with the meeting in
Jerusalem, to which Paid went up fourteen years after his first
visit, but also review the first chapter of Galatians, and
especially
the first five verses of the second chapter, which formed the lesson
two weeks ago. It will take much study to have all these things
so well placed in the mind that all the scriptures blend together
into one narrative, and we can see everything at one glance as in
a panorama, without the Bible in our hands; but the satisfaction
that comes from such knowledge and the new lessons that one
continually learns, amply repay one for the effort. Having the
first five verses of the second chapter as vividly in our minds as
are the events of yesterday, we can add the following:—
"But from those who were reputed to be somewhat (whatsoever
they were, it maketh no matter to me; God accepteth not man's
person)—they, I say, who were of repute imparted nothing to
me; but contrariwise, when they saw that I had been intrusted
with the gospel of the uncircumcision, even as Peter with the
gospel of the circumcision (for He that wrought for Peter unto
the apostleship of the circumcision wrought for me also unto the
Gentiles); and when they perceived the grace that was given
unto me, James and Cephas and John, they who were reputed to
be pillars, gave to me and Barnabas the right hands of fellowship,
that we should go unto the Gentiles, and they unto the circum-
cision; only they would that we should remember the poor;
which very thing I was also zealous to do."
Relate the circumstances of Paul's visit to Jerusalem, seventeen
years after his conversion.
Who sent Him ?
What was the question under dispute ?
What was involved in it ?
Who accompanied him ?
What men had raised the question which led to the visit?
How did Paul stand with regard to them ?
Why did he not yield anything to them ?
Did Paul go up to Jerusalem to become settled as to what he
should preach ?
26
J.ESSONS I N GALATIANS.
How much did he learn from the brethren while there?
What was the reason of this? Was it because he was self-
sufficient and unteachable ?
What did the leaders among the brethren discern ?
What did they therefore do ?
Who had been especially chosen by God to preach the Gospel
to the uncircumcised heathen ?
To whom was committed the work of leading out in teaching
the circumcised Jews ?
Yet who was it that worked through both ?
What was the only suggestion that the brethren in Jerusalem
made to Paul ?
Was this suggestion necessary because of any lack on his part
in that respect?
NOTES.
I. GOD looks at what a man
is,
and not at what he
seems to be.
What he seems to be is what men estimate him to be ; what he
is,
is the measure of the power and wisdom of Christ that he has in
him.
2.
It was impossible that the men in Jerusalem, no matter how
high their position, could impart to Paul any knowledge in the
Gospel, for he had received it directly from God, and was con-
stantly receiving fresh revelations. Yet he did
-
not despise, or
hold himself above, the other brethren.
3.
The thing to be learned from this narrative is that all the
brethren were agreed in the Gospel. No matter where or by what
immediate agency the Gospel had come to them, it was exactly the
same in all.
4.
"To the Jew first, and also to the Greek." Although Paul
was the apostle to the Gentiles, he never forgot his Jewish
brethren, and was always zealous in collecting means for the relief
of the poor among them. He had already been up to Jerusalem
to carry gifts to them. See Acts ii : 29, 3o.
V,SSONS IN GALATIANS.
27
LESSON IX.-DISSII1ULATION EXPOSED.
Sep/e1116CC 1, 1900.
(Gal.
z : E-16.)
" BUT when Cephas came to Antioch, I resisted him to the
face, because he stood condemned. For before that certain
came from James, he did eat with the Gentiles; but when they
came, he drew back and separated himself, fearing them that
were of the circumcision. And the rest of the Jews dissembled
likewise with him; insomuch that even Barnabas was carried
away with their dissimulation. But when I saw that they walked
not uprightly according to the truth of the Gospel, I said unto
Cephas before them all, If thou, being a Jew, livest as do the
Gentiles, and not as do the Jews, how cotnpellest thou the Gentiles to
live as do the Jews? We being Jews by nature, and not sinners of
the Gentiles, yet knowing that a man is not justified by the works of
the law, but only [margin] through faith in Jesus Christ, even we
believe on Jesus Christ, that we might be justified by faith in
Christ, and not by the works' of the law; because by the works of
the law shall no flesh be justified."
We come now to the very heart of the epistle, and we shall
find need for even more earnest study than heretofore. Hitherto
we have had mostly simple narrative, which, although full of rich
instruction, is quite easily comprehended. That which now follows
is more involved; yet if we have put the amount of study upon
the preceding lessons that we ought, following the directions
given, we shall have less difficulty with what follows than we
otherwise would; for let it be understood that the deeper study
required now is only in the same line as heretofore. We are not
to speculate about the meaning, for that is not study at all,
but only to take diligent heed to find out exactly all that the
apostle says. The verses should be read carefully, and questioned
and cross-questioned many times.
Some may think that five or six verses are not enough for a
lesson. It may be that some who are called teachers can not find
enough in them to occupy all the time allowed for class exercise
which is usually not more than half as long as it should be
Those who will find the lessons too short, are the ones who study
it least. If any think it too short, let them see if they know every
word in it, not simply so that they can repeat it parrot-like, but so
that they can recognize and make clear its relation to all that
28
LESSONS IN EAEATIANS.
stands in connection with it. If they can not, they are not yet in
the place where they can reasonably complain that the lesson is
too short. If they can, then they will find so much in it, so many
new things will open before them, that they would gladly spend'
another week upon it. Such ones may be comforted with the
thought that the lessons will necessarily always overlap, since
the verses are so closely connected. That which, for want of
time, must be passed by one week, may be dwelt upon the next.
Above all things, do not attempt to make somebody else's work
and thought take the place of your own individual study. Many
read a verse which is not at once clear to them, and straightway
look up some hook to see what another says about it, and they call
this studying the Bible. Now it may be that what they read is the
exact truth, but, for all that, they know no more of the Bible than
they did before. Their undisciplined haste to understand the
Word of God keeps them from an understanding of it. It is im-
patience, if not laziness, and certainly not zeal for God, that leads
them to seek an explanation the first thing without waiting for the
words of God to make an impression upon their hearts. Do not,
therefore, read anything, no matter how good it may be—not the
notes in the lesson book—until you have mastered the text for the
week.
There
is where the lesson is.
From what place did Paul and Barnabas go up to Jerusalem to
meet the apostles and elders?
Where did they go after the meeting closed?
Who came down to Antioch later?
What did Paul do when Peter came down? \Vhy?
What did Peter do that was blameworthy?
When did he make this change ?
Why did he do it ?
By what name is such a course called ?
Was Peter alone in this action ?
How strong was the influence toward this double course?
What did Paul see?
To what were Peter and the rest going contrary?
What did Paul then do?
What question did he put to Peter?
How did he show his inconsistency?
What did Paul say that he and Peter were by birth?
What were they not?
Were they then not sinners by nature?
Of what class of sinners were they by nature?
Is a Jewish sinner better than a Gentile sinner?
Being sinners of the Jews, what had they known?
How is a man not made righteous?
By what, then, is a man justified?
LESSONS
IN C;Af,.kT1ANS.
29
What, therefore, had they done? What for?
By whose faith is it that we are justified?
What can not be done by the works of the law?
Was it wrong for Peter to eat with the Gentiles? Had he ever
done the same thing before? On what occasion? What did he
himself say when he entered the house of Cornelius? Acts 10 :A
What law was there forbidding it? Is it found in the Bible?
What, then, did Peter's course at Antioch, in refraining from eating
with the Gentiles, indicate? To what did it tend?
NOTES.
1.
Note that it was " the truth of the Gospel " that was stir
question. It was whether a man is saved by his own efforts, oi
a power higher and greater than himself.
2.
Sinners of the Jews and sinners of the Gentiles are all alike
in God's sight. There is no difference. See Rom. 3 : 9-19. In
fact, the breaking of the commandments of God changes a Jew
into a Gentile. Rom.
2: 25.
3.
The word " justify" means literally " to make righteous."
In the German and Danish the word used in every case where the
English has " justified," is the exact translation of the English
"made righteous." It would be better if we used that term in the
English, because many do not see the full meaning in the word
" justify. " If we stop to think, however, we can see that a just
man is a righteous man.
Juslitia
is the Latin word for " righteous-
ness." To be just is to be righteous. The termination
fy is
from
the Latin word meaning to make, so that the Latin compound
is the exact equivalent of the Anglo-Saxon expression.
4.
The law can not make any man righteous; it can only tell
us what righteousness is, leaving us to do it in the best way we
can. To be made righteous by the works of the law is, therefore,
simply to be justified by the works which we ourselves do, since
the written law does not do itself. So justification by the works
of the law is self-righteousness, which is nothing but sin.
5.
God has "dealt to every man the measure of faith" (Rom.
12:3); "unto every one of us is given grace according to the meas-
ure of the gift of Christ" (Eph. 4 :7). The power by which
Christ overcame is given to every one. Our part is to keep the
faith.
2
Tim. 4:7; Rev. 14:12. Christ alone is righteous; He has
overcome the world, and He alone has the power to do it; in Him
dwelleth all the fulness of God, because the law was in His heart;
He alone has kept and can keep the law to perfection; therefore
only by His faith—living
faith,
that is, His life in us—can we be
made and kept righteous.
3
6
LESSONS Is (.:ALAT1A.1,
LESSON X.—SIN AND ITS REMEDY.
September 8, 1900.
Rom. 5:12: "By one man sin entered into the world, and death
by sin; and so death passed upon all men, for that all have
sinned."
Roni. 3 :9 : " What then? are we better than they ?—No, in no-
wise; for we have before proved both Jews and Gentiles, that
they are all under sin."
Rom. 3 : 23 : " For all have sinned, and come short of
°
the glory of
God."
Rom. 3:19, 20: "Now we know that what things soever the law
saith, it saith to them who are under [literally
in,
within the
sphere of] the law; that every mouth may be stopped, and all
the world may become guilty before God. Therefore by the
deeds of the law there shall no flesh be justified [made right-
eous] in His sight; for by the law is the knowledge of sin."
Rom. 3 :21, 22: "But now the righteousness of God without the
law is manifested, being witnessed by the law and the prophets;
even the righteousness of God which is by faith of Jesus Christ
unto all and upon all them that believe; for there is no differ-
ence."
Rom. 3 : 24: " Justified [made righteous] freely by His grace
through the redemption that is in Christ Jesus."
Rom. 6:1, 2: "Shall we continue in sin, that grace may abound?
God forbid. How shall we, that are dead to sin, live any
longer therein?"
Rom. 6:6, 7: "Our old man is crucified with Him, that the body
of sin might be destroyed, that henceforth we should not serve
sin. For he that is dead is freed from sin."
John 3 :5, 6: "Ye know that He was manifested to take away
our sins; and in Him is no sin. Whosoever abideth in Him
sinneth not."
John 3 : 8: " He that committeth sin is of the devil; for the devil
sinneth from the beginning. For this purpose the Son of God
was manifested, that He might destroy the works of the devil."
Rom. 7
: "I was alive without the law once; but when the
commandment came, sin revived, and I died. And the com-
mandment, which was ordained to life, I found to be unto
death. For sin, taking occasion by the commandment, de-
ceived me, and by it slew me."
rt,VgSON8
TTANg.
Rom. 7:4: "Wherefore, my brethren, ye also are become dead to
the law by the body of Christ; that ye should be married to
another, even to Him who is raised from the dead, that we
should bring forth fruit unto God."
Every one of the following questions may be answered in the
exact words of some one of the foregoing texts. Study the text
until you can find all the answers, and can see them plainly.
What came by sin?
Upon how many has death come? Why?
In what condition, then, are all men by nature?
What have all done?
In sinning, of what have we come short, and lost?
To whom does the law speak? What for?
What is the result of what the law speaks?
How extensive is the guilt? (Then to how many must the law
speak? and who are within its range?)
What can no flesh gain by the deeds of the law? Why? What
knowledge does the law give? •To how many does the law give
the knowledge of sin?
What is theiefore manifested apart from the law?
Whose righteousness is it that is manifested?
Without what is it manifested? Yet by what is it witnessed?
(With what then must the righteousness be in harmony?)
How does this righteousness come? Unto and upon whom does
it conic? Do sonic receive the righteousness of God differently
from others?
How are we made righteous? By what? Through what?
Shall we then continue in sin to give God an opportunity to
manifest more grace? Why not?
What has been done to "our old man"? Why was the old
man crucified? (Then what was the old man?)
Why is the body of sin destroyed? From what does our cruci-
fixion with Christ free us?
Why was Christ manifested? What was not in Him? What is
true of whosoever abideth in Him? (Show how it would be im-
possible for any one
abiding
in Christ to sin?)
Of whom is every one that commits sin?
Why was the Son of God manifested? (Then if He is mani-
fested in any person, what must be true of that person?)
In what condition were we without the law? What did the
commandment, the law, effect? To what was the law ordained?
Yet what was it to us? What did sin do? By what did sin get the
power to slay us? (Compare i Cor. 15:56.)
To what have we, if we are in Christ, become dead?
How do some become dead to the law?
3
2
LESSONS IN OALATIANS.
Why do we become dead to the law?
Why do we need to be united to Christ?
NOTES.
i. Although in this lesson there is no reference to the Epistle
to the Galatians, it comes in naturally as a part of the study of that
book. These texts are brought in here by themselves in order
that the lesson on the actual text of Galatians may not be made
too long by references to other scriptures. If these are carefully
studied, so that they become fixed in the mind, any reference to
them later on will not distract the mind of the student, but will
only make his way clearer. It is true that every portion of
Scripture is complete in itself for the purpose for which it was
given; yet in studying any hook of the Bible we get help from
every other part with which we are acquainted, just as two lamps
yield more light than one, although each one is complete by
itself.
2.
The texts quoted are simple. statements of fact. All that is
needed in order to understand them is to believe them. No
attempt will be made to
explain
them, but we wilt simply direct
attention closely to them, that each one may well observe what
. they tell.
3.
That all are sinners is self-evident. Even though a man has
not been sharply and definitely convicted of sin by the Spirit of
God, every one has this much of conviction, that he knows that
he is not as good as he ought to be, or as he might be.
4.
Sinners of the Jews are no better than sinners of the Gen-
tiles; that is to say, a professed Christian who knowingly commits
sin is no better than an avowed unbeliever who does the same
thing. The professor may indeed be much worse than the other,
in doing the same act, since his knowledge and profession demand
much more of him. To
profess
to be a Christian does not put one
under the
special
protection of God, so that one may sin with
impunity. God has no special favorites, whom He will shield from
punishments for their sins, while others must suffer for the same
things. God does not grant indulgences to Christians.
5.
Rom. 3 : io is one of the two places in the Bible where the
expression "under the law," as translated in our English version,
does not mean
condemned by the law.
This is not an arbitrary
difference from the same expression in other places, but arises
solely from the fact that it is from an
entirely different expression
in the Greek.
This text tells us that the law speaks to those who
are
in
it, that is, within its range, and that as the result of what
the law says to them, all the world are guilty before God.
Then,
LESSONS IN GALATIANS.
33
indeed, they are
under
the law. Jesus said of the unbelieving
Jews, "If I had not come and spoken unto them, they had not
had sin; but now they have no cloak for their sin." John
1
5 :
22.
6.
Therefore by the deeds of the law there shall no flesh be
'made righteous before God. Why not?—Because the law declares
all the world to be guilty. By the law is the knowledge of sin;
Iby Christ is the knowledge of righteousness.
7.
But now a righteousness comes to us, apart from the law,—
'apart from
our efforts
to keep it. This righteousness, however, is
'not a different righteousness from that of the law, but the very
same, as the law itself bears witness. It is the righteousness of
God by the faith of Jesus Christ, in whose heart was God's law in
.
its fulness. It is a righteousness, not in word merely, but in
action. It is not a righteousness which one strives to get front
cold, lifeless stone, but the righteousness that is lived in the man
by Christ, the living stone. It is all of God's grace; for "where
sin abounded, grace did much more abound." Rom. 5 : zo.
8.
Because God is so gracious as freely to forgive our sin by
nnparting to us His righteousness in its stead, that is no reason
why we should continue in sin. Exactly the contrary; for how is
it possible to live in sin when we have God's righteousness in and
upon us through the abounding grace of God in Christ? Christ
ministers righteousness, not sin.
9.
We become joined to Christ, sharers of His life, by being
sharers of His death. It is in death that we are united to Christ.
Therefore death can not separate us. Being dead with Him, we
necessarily live with Him; and since He dies no more, the life
which we live with Him is a life over which sin, and, therefore,
death, has no power.
1o. " Our old man " is crucified with Him. That is, we are cru-
cified as sinners. But " in Him is no sin," and therefore when we
rise with Him it is to "walk in newness of life." No sin rises in
Christ. " The body of sin is destroyed," swallowed up, in Him,
and has no resurrection. If, after having been thus united to Hint,
we again commit sin, it is not He who does it, but it is of ourselves,
because we have not held fast to Him in faith.
ir. The law convicts us of sin, and condemns us to death. But,
instead of waiting to be driven to execution, we willingly and
gladly suffer death with Christ, who gave Himself willingly, and
who was "reckoned, among the transgressors." It is in Christ
that we receive the penalty of the law—death. So when we rise
with Him, we are " dead to the law," so long as we " reckon "
ourselves dead. So long as the " old man," which the law con-
34
LESSONS IN GALATIANS. •
demned to death, remains destroyed, and a "new man " lives in
his stead, the law has nothing against us any more than it has
against Christ. We are to remain dead to the law, but alive unto
God.
LESSON XI.—CRUCIFIED WITH CHRIST.
September
15, 1900.
(Gal.
2 : 17-21.)
" BuT if, while we sought to be justified in Christ, we ourselves
also were found sinners, is Christ a minister of sin? God forbid.
For if I build up again those things which I destroyed, I prove
myself a transgressor. For I through the law died unto the law,
that I might live unto God. I have been crucified with Christ;
yet I live; and yet no longer I, but Christ liveth in me; and that
life which I now live in the flesh I live in faith, the faith which is
in the Son of God, who loved me, and gave Himself up for me. I
do not make void the grace of God; for if righteousness is through
the law, then Christ died for naught."
It is useless to think of learning this lesson if the previous ones
have been neglected. The verses that immediately precede, which
we studied in lesson 9, must stand out as clearly in our minds,
and as ready to hand, as does the alphabet or the multiplication
table. Besides reviewing from the first verse of the first chapter,
give special attention to all that precedes in this chapter. So in-
delibly must everything be impressed on our mind, that when we
have finished the book we can take the whole of it in at a single
glance, just as with one glance, even with our mind's eye, we can
see every feature of a landscape with which we have long been
familiar. A few questions both in review of what we have passed
over, and on the present lesson, may help to this result.
To what noted incident does Paul refer in this chapter?
Relate the circumstances of this visit to Jerusalem.
What was the question under consideration?
What was Paul's experience at the meeting?
Who spoke heartily in favor of the truth of the Gospel, as held
by Paul?
Where did Paul and Barnabas go after the conference closed?
LESSONS IN GALATIANS.
35
Who followed them later?
What did Paul do when Peter came to Antioch?
Why (lid he so sharply reprove him?
What did he say to him ?
Why had they, though Jews, believed in Christ ?
By what are we made righteous?
But if, while we seek righteousness through Chrigt, we are
found to be sinners, is that a part of the Christian life?
"God forbid." Literally, "By no means."
What things are destroyed in Christ?
Who alone is responsible if the body of sin, once destroyed,
rises again?
What has happened to us through the law?
Why are we dead to the law?
What is the manner of our death with Christ?
What wonderful thing occurs when we are crucified with
Christ ?
Whose life is it, however, that is manifestethin us?
How, then, do we live the new life day by day?
" By the faith of the Son of God."
What has He done for us?
Whoni did He love? For whom did He give Himself?
What do we not do when we receive the life of righteousness
through the faith of Christ?
What would be the case if righteousness came by the law?
Then what do we do if we seek to be made righteous by our
own obedience to the law?
NOTES.
1.
In verse 16 we should follow the common version rather
than the revision, although the latter, as a general thing, is better.
It is perfectly true that we are justified by faith
in Christ;
but
the stronger term " justified by
the faith of Christ,"
expresses much
more, and is really more true to the Greek text. Christ trusted in
the Father. Ps.
22 :
8, 19 ; Isa. 5o : 7-9. In giving us Himself, He
gives us His faith. Therefore, the same means and the same
power that kept Christ righteous make and keep us righteous,
when through faith in Him we fully accept Him.
2.
Christ is " the Holy and Righteous One." Acts 3 : 1.4.
"He was manifested to take away our sins, and in Him is no sin."
r John 3 :5. Therefore it is impossible that He should impart sin
to anybody. In the stream of life that flows from the heart of
Chrtt, there is no trace of impurity. It is impossible that He
should be the minister of sin, that is, that He should minister sin
to any one. If in any who seek righteousness through Him, or
who have actually found it, there appears sin, it is because they
36
LESSONS IN GALATIANS.
have dammed up the stream and allowed it to become stagnant,—
they have not kept the channel open so that the water of life
could flow freely. The Fountain is pure, but the purest water
becomes corrupt if, after it has left its source, it is confined.
3.
Sin is that which we destroy through faith in Christ.
Being crucified with Him, the body of sin is destroyed. Rom.
6 : t-6. Sin is of the devil, and Christ was manifested " that He
might destroy the works of the devil." That which the faith of
Christ destroys will show itself active as soon as that faith is
lacking; and in that case, we are the ones who are responsible for
the upbuilding of sin, because we do not " keep . . . the faith
of Jesus."
4.
The law which condemns, also kills. The law condemns
all, therefore it will kill all; but each one has his choice as to how
and when he will die. He may either die willingly, and now, or
he may have his life taken from him at the last day. If in
Christ we now willingly allow the law to take our life,—yielding it
up even as Christ did,—then so long as we remain in Christ, we
are dead to the law, and at the last day it will have no occasion to
take our life. "In those days, and in that time, saith the Lord,
the iniquity of Israel shall be sought for, and there shall be none;
and the sins of Judah, and they shall not be found; for I will
pardon them whom I reserve." Jer. 50:20. "1 through the law
am dead to the law, that I might live unto God." Compare Rom.
6 : II, 12.
5.
Whether we read, "I
am crucified
with. Christ," or "I
have
been crucified,"
does not make much difference, since the perfect
tense reaches down to the present moment. The crucifixion of
Christ is, therefore, a continuous process, even as is the living
with Him. The cross can never be separated from the Christian,
nor the Christian from the cross; and whoever understands it
will not desire that it should be, but will say, "Far be it from me
to gldry, save in the cross of our Lord Jesus Christ, through which
the world hath been crucified unto me, and I unto the world."
6.
There is only "one faith" (Eph. 4 :5), namely, "the faith
of Jesus Christ." When we become new creatures, so that it is
no more we who live, but Christ who lives in us, the faith of Jesus
will be found to be strong enough to subdue all the wickedness,
even of our sinful flesh.
7.
What a glorious thought—He loved
"me"
and gave Himself
for
"me "!
When you repeat these words, let the pronoun
",ne"
have its full force. Do not think of Paul or of anybody else
except yourself and Christ. It was true of Paul, but it is equally
true of everybody else; but each one may leave everybody else
LESSONS IN •GALA'IiANS.
37
out of the question, and may have the unspeakable joy of the
thought—He loved
me,
and singled me out from the world.
"Oh, if there's only one song I can sing.
When in His beauty I see the great King,
This shall my song in eternity be,
Oh, what a wonder that Jesus loves me I "
8.
"But I am not worthy of the love of Jesus," some one will
say. That has nothing whatever to do with the matter; He loves
you, nevertheless. "Love is of God," and is as eternal and un-
changeable as He is. No reason can be given for the existence of
love; it
is,
and that is all that can be said of it. If one could
state just the reason why he loves another, that would show that
he had not true love; for what he calls love would cease if the
conditions were changed; whereas, true love never ceases nor
changes. It is useless to try to explain why God loves us, except
by the fact that He is love. Let us rejoice that He loves us "with
an everlasting love," and that His own boundless, unselfish, un-
changeable love will be shed abroad in our hearts if we receive
the Holy Spirit.
9.
If men could do the things that the law requires, and, over
and above all that, make up for the failures of the past, there
would have been no necessity for Christ to die. His death would
have been a vain thing. Whoever, therefore, seeks to be justified
by the law, that is, by his own obedience to it, seeks to prove that:
it was useless for Christ to give Himself. Let us take heed not to
frustrate the grace of God.
LESSON XII.—REVIEW.
September
22, 1900.
(Galatians z and 2.)
WE have now passed through two chapters. If they have been
studied as they should be, it will be a delight to go back and
revel in some of their richness. If there is any portion that
does not stand clear and distinct in your mind, pay special atten-
tion to it. Do not go to guessing what it means, but fix the eyes
of your mind upon it, through the Spirit, until it reveals its
secrets to you. If an object is so far from you that its outlines
38
LESSONS IN ,GALATIANS.
are wholly indistinct, it is much more sensible and satisfactory to
view it through a telescope, which will enable us to see it as it is,
than to guess and wonder about it. Faith is the divine telescope
which enables us to see the unseen. Faith comes by the Word.
If we believe that the Word is light and life, we shall be willing
patiently to gaze into its depths until our eyes can take in all its
.
fulness.
In this week, read these two chapters carefully and thought-
fully not less than twenty times. Some will be able to read (not
repeat) them through without the book. Such will find the most
profit; for in the Bible we learn most from that which we already
know best. Go carefully over every detail, and then take a gen-
eral view of the whole. Study until with a single thought you
can see the whole of the two chapters, just as with a single glance,
if you have cultivated observation, you can see all the doors and
windows of a house,—just as a woman at a single glance can take
in all the details of another's dress.
Read again in their order all the lessons that we have had,
with the suggestions, especially all the hints on study, and con-
sider them inserted here. Concentrate your mind on the text,
just as the one who would take a photograph of a portion of the
heavens, fixes his eye upon a certain point, and holds the sensi-
tized plate steady until the fathomless star-depths have left the
impression of some of their treasures. There is nothing in the
world like Bible study to strengthen the mind and develop power
of concentration.
Study the text, give yourself wholly to it,
tarry long by it, and gaze into it; pray earnestly to Godfor light;
and yield yourself and every thought to Him.
Since quite full questions on the text have accompanied every
lesson, and these bring out every important feature, it is not
thought necessary to ask additional questions in this review lesson.
If you can give intelligent answers to all the questions in the pre-
ceding lessons, you will be able to make more of your own, and
many more will suggest themselves to you; if ybu can not answer
them, then your time can be fully employed on them now, without
any new ones.
I,EiSSONS IN GALATIANS.
39
LESSON XIIL—RECEIVINU THE SPIRIT BY FAITH.
September 29, 190o.
(Gal. 3. 1
-
7.)
" 0 voousa
Galatians, who did bewitch you, before whose
eyes Jesus Christ was openly set forth crucified? This only would
I learn from you, Received ye the Spirit by the works of the law,
or by the hearing of faith? Are •ye so foolish? having begun in
the Spirit, are ye now perfected in the flesh ? Did ye suffer so
many things in vain? if it be indeed in vain? He therefore that
supplieth to you the Spirit, and worketh miracles among you,
doeth he it by the works of the law, or by the hearing of faith?
Even as Abraham believed God, and it was reckoned unto him for
righteousness. Know therefore that they which be of faith, the
same are sons of Abraham."
We have just had a review of the first two chapters of Galatians,
but that does not mean that we have finished them, and can now
take leave of them. We must remain with them, studying them
from the beginning, until we have induced them to stay with us
forever. The Word of God is living water, flowing from the foun-
tain of life. If, therefore, it is in us indeed, it will flow forth
spontaneously, and will not need to be pumped out. The doctrine
of God is not like water that is forced up by machinery, but it
drops as the rain, and distils as the dew. Dent. 32:
2.
In other
words, it should not require an effort of memory to bring the words
of God to our recollection, but they should themselves be our
memory. Careful, prayerful study will enable us to absorb the
sacred teaching so that it will be as much a part of our own lives
as are the various experiences of the past, or the events of the
present. Having thoroughly reviewed the preceding chapters,
read carefully and question the verses composing this lesson again
and again.
How does the apostle address those to whom he writes?
What question does he ask?
What is indicated by this question?
What had taken place before their eyes?
How was Jesus set forth before them?
What is therefore possible for us?
4
0
LESSONS IN GALATIANS.
What question indicates wherein the foolishness of the Gala-
tians consisted?
"Are ye so foolish?-haying begun in the Spirit, are ye now
perfected in the flesh?"
What, then, was their foolishness?
How had they begun their Christian life? How were they now
seeking perfection ?
What further question is asked?
"Have ye suffered so many things in vain? if it be yet in vain?"
What does this show as to the effect of their present course
upon their previous experience?
What further question is asked concerning the supplying of the
Spirit and the working of miracles?
What is the obvious answer to this question ?
Is it by our works, or by our faith, that we receive the Spirit?
Since the Spirit is received by faith, how must He be retained?
Who is cited as an example of the working of faith?
What did Abraham do?
For what was his belief reckoned?
Who, therefore, are the children of Abraham?
NOTES.
1.
The Galatians had allowed themselves to be bewitched—
that is, charmed and drawn away from God; " for rebellion is as
the sin of witchcraft." I Sam. 15 : 23. The serpent beguiled Eve,
that is, he so fascinated her that she forgot God, and saw only
what the tempter wished her to see,—the image which he con-
jured up. So the Galatians had been drawn away from the sim-
plicity, the reality, that is in Christ.
2
Cor. xi :3.
2.
The churches in Galatia had had a very real and rich Chris-
tian experience. They had known the Lord. They had seen Jesus
Christ crucified before their eyes _as vividly as had John, the
beloved disciple. Yet Paul, who brought the Gospel to them, was
not converted until years after the ascension of Jesus. This shows
that it is every man's privilege to come actually to the cross of
Christ, and to see Jesus crucified for him; then he can really be
crucified with Christ.
3.
No man can call Jesus Lord except by the Holy Spirit
(x Cor. 12:3); it is evident, therefore, that no one can see Jesus
crucified for him, and can receive Him, except by the Holy Spirit.
Only by the Spirit can the Christian life be begun. It was
"through the eternal Spirit" that Jesus offered Himself for our
sins (Heb. 9:14), and it is only through the same Spirit that we
receive Him.
LESSONS IN GALATIANS.
41
4.
The foolishness of the Galatians was in thinking that by
their own efforts they could perfect a work that could be begun
only by the Spirit of God. As the work is begun, even so must it
be completed. "As ye have therefore received Christ Jesus the
Lord, so walk ye in Him." Col.
2 :
6. What utter foolishness for
one to suppose that he is strong enough to carry a work to com-
pletion when he has not strength enough to begin it; that he can
walk a thousand miles when he has not strength enough to take
the first step! One who has such an idea may well be said to be
bewitched. He is under a spell that deprives him of the use of his
senses.
5.
Let it be constantly remembered that the Galatians did not
mean to give up their religion. They had not turned against the
law of God, nor were they wilfully rejecting Christ, although their
present course was leading them unconsciously to all this. The
false teachers who were perverting their souls claimed to be chil-
dren of Abraham, and were setting Abraham before them as the
model man, the type of the perfect Christian. But they were mis-
representing Abraham. They were teaching that Abraham was
saved because of his circumcision, instead of the truth, that
Abraham received circumcision as a sign that he was saved. So
the Galatians, led away by the false brethren, were seeking salva-
tion as zealously as at the beginning, but without understanding.
See Rom. 9 :30-32; io
6.
It is very evident that if the Galatians persisted in their new
course, namely, that of seeking justification by their own works,
all their previous experience would be rendered void. All that
they had suffered (and the question of the apostle indicates that
they had suffered much for the sake of Christ) would prove to
have been in vain. If men leave Christ after once having accepted
Him, it is the same as though they had never known Him.
7.
There is obviously only one possible answer to the question
asked in verse 5, and that is that the Spirit was supplied, and the
miracles wrought, by the hearing of faith, and not by the works of
the law, done by any man. The kindness and love of God our
Saviour appeared to us, " not by works done in righteousness,
which we did ourselves, but according to His mercy He saved us,
through the washing of regeneration and renewing of the Holy
Ghost, which He poured out upon us richly, through Jesus Christ
our Saviour." Titus 3 :4-6.
8.
"Even as Abraham believed God, and it was reckoned unto
him for righteousness." Mark the connection between verses 5
and 6. Remembering the obvious and necessary answer to the
question in verse 5, we may read it thus: "He
tha
t Plilrlistereth to
4
2
LESSONS IN GALATIANS.
you the Spirit, and worketh miracles among you, doeth it not by
the works of the law, but by the hearing of faith ; " and then in
continuation of the thought we read, " Even as Abraham believed
God, and it was accounted to him for righteousness." Paul's
Gospel work was in exact harmony with the Gospel that Abraham
had. The men who were now troubling the Galatians, although
" Jews by nature," and boasting of their connection with Abraham,
and claiming to be his children, had nothing in common with
him. Only they who are of faith are the children of Abraham.
The Galatians who had been led to think that by being circum-
cised, and working out for themselves the righteousness of the
law, they would become children of Abraham, and heirs of the
promises to him, were shown by Paul that they were being led
astray. From this point we have Abraham, and God's dealing
with him, set before us as the example. Only as we know the
truth about Abraham, can we know the truth of the Gospel.
Therefore study his life closely.
Union
College
College View, Neb.
M
ORE than 500 students
enrolled last year from 28
states and countries.
Write us at once for hand-
*
some illustrated year book.
Our largest institution doing college work. Also a practical training school
for Christian workers.
Courses of study and general class work planned with special reference to
those who &sire to prepare for the Ministry, Medicine, Teaching (in either
church school or college), a strong Commercial Course for those desiring a
business training. All are provided for.
Special classes arranged for those whose school privileges have been limited.
German and Scandinavian departments in charge of native teachers.
More than one hundred canvassers trained during the past year.
Comfortable, commodious buildings, heated by steam, lighted by electricity.
Healthful climate, with abundance of sunshine and pure, dry atmosphere.
Expenses low. Tables supplied with an abundance of wholesome food.
Large sanitarium and hospital located on same grounds with college;
special rates made to students desiring treatment.
In the geographical center of our country, and easily reached from every
direction.
Fall term opens Sept. 19. Winter term begins Dec. 12.
For further information write the President, W. T. Bland, College View
(near Lincoln), Neb.
Something
Teachers
Need
The Testimonies on Sabbath-School work' will be
bound in two styles, cloth and leather. Price in flexible
cloth, 25 cents; in limp leather, 35 cents. Both styles
will have round corners, and will be- well bound, al-
though the leather will be much more durable than the
cloth. The page will be the same size as Apples of
Gold Library,' and hence it will be very convenient for
our workers to carry, as well as for officers and teachers
in our schools. This excellent little book can be or-
dered of the Pacific Press Publishing Co, or of the tract
societies."—Sabbath-School
Worker.
The above notice taken from the May
Sabbath-School Worker
explains itself. These Testimonies have been 'carefully selected
by the International Sabbath-School Association, who have had .
much valuable matter not now in print, from which to choose.
The price is low, and we trust all our students as well as teachers
will provide themselves with a copy.
Pacific Press Publishing Company
OAKLAND, CAL.
39 Bond Street, New York City
18 West Fifth Street, Kansas City, Mo,
A STORY FROM FACT
FOR WHOM IT MAY CONCERN
J
OHN
GREEN was an honest,
industrious Kansas farmer,
brusque of manner, but withal
kind-hearted and whole-souled, as
became the zealous follower of
Christ that his neighbors admitted
him to he.
On this Sunday morning, as he
followed his plow hack and forth
across the sixty-acre field bordering
the county road, his thoughts were
divided between the ever-present
problem of making "both ends
meet" and the outlook for the
Christian in the bright and better
state that he hoped would be ush-
ered in at no distant date.
"Sunday morning," did I hear
you say ?—Yes. For farmer Green
was not only a believer in the soon second coming of
Christ, but was also a firm believer in the good old
Bible doctrine of the seventh-day Sabbath, and conse-
quently had rested from his labors the day before.
The fact of John Green's working on Sunday may
not affect you,—who are accustomed to such things,—as
it did a certain stranger who happened at this identical
hour of the day to be passing along this particular road
at this particular section of it. As his eyes rested upon
the appro'aching plowman, mild astonishment was min-
gled with a rising indignation that any respectable man,
as this farmer appeared to be, should show such disrespect
for the day. In his time he had met a few men godless
enough to work occasionally on Sunday, and being a
strict church-goer himself and zealous for what he be-
lieved to be right, had always grasped the opportunity,—
or made it if one was not ready made,—to chide them
severely for their lawless conduct. Here was an oppor-
tunity to be improved. Riding up to the fence, he
awaited the approach of farmer Green.
As the latter arrived within hailing distance the
stranger called, " Hello ! Don't you know this is the
Sabbath day ?"
"No !" came back the decided reply, as the plow
was tipped at the end of the furrow, "that is something I
don't know." And reaching into a convenient pocket,
John Green pulled out a tract, which he handed over the
fence to the astonished stranger. The tract was entitled,
" Sunday Not the Sabbath . " Without further remark
our farmer friend turned his horses' heads and resumed
his plowing.
The traveler began reading, and his astonishment
grew apace. Upon the return of the plow he at once
asked, "Why wasn't this known before ?" Without a
word, John Green went down into his pocket, handed
out a little tract with the caption " Why Not Found Out
Before?" and proceeded unconcernedly on another round
across the field.
The stranger sat as if spellbound, slowly turning the
leaves of the little document until the walking depository
returned and gave him the oppo
.
rtunity to remark : " But
didn't Christ instruct the apostles that Sunday was to be
the Sabbath for Christians, and didn't they always keep
that day after His resurrection and teach it all through
the New Testament? "
As if the query were anticipated, there promptly
came forth from the mysterious information bureau
another tract, and with the brief remark, " Look that
over," John Green handed over the fence "The Sabbath
in the New Testament," and with a "Haw, Bill," pro-
ceeded to turn over another furrow.
Completely nonplussed and bewildered by this sud-
den shock to his life-long beliefs and habits of thinking,
the dazed traveler read until the enigmatical plowman
came again within ear-shot. As one after the other his
questions had been so astonishingly answered, his increas-
ing wonder had taken on curiosity approaching awe at
the man himself. He could contain himself no longer,
and in a peculiar tone of voice said, " Well, what are you,
anyway, for you seem to be well loaded ?"
" Oh! " came the reply, " I'm only a busy farmer.
It ain't always convenient for me to stop and answer
questions or go into arguments, so I keep a few of these
tracts with me. They do the work better than I can,
and it saves my time."
" And you keep Saturday for Sunday, I—"
" No ; I keep the Sabbath, the seventh day of the
week, the day before Sunday."
"Of course, that's what I meant. Well, I am
astonished, I must say. One of these tracts speaks of
Seventh-day Adventists. I have heard of them before.
Are you one of them ?"
" Yes ; I am glad to say."
"Why are you called `Adventists '? "
"Because the Bible teaches that Christ will return
very soon, probably in our day. This will tell you about
it," and once more the handy pocket was visited, and the
stranger was given a tract, headed " The Coming of the
Lord." "Take them along with you," John Green
added, " and this, too. You will find plenty there to
keep you studying awhile." The last one read, "Scrip-
ture References."
The stranger asked a few more questions, thanked
his newly formed acquaintance, took his address, and rode
away.
And I sat thinking, and this thought came : There
are other John Green's, and busy men and women every-
where; and there are now many more little tracts than
the John Green of a score of years ago could obtain,—.
*precious little messengers of truth,—and there are
opportunities, hundreds of them, and hungry souls as
dear to the Master as you or I. Do you catch the sug-
gestion ? Have you a pocket ?
*A list of later tracts, together with prices and discount, will be furnished
free to applicants. Address your tract society, Pacific Press Publishing Co., or
Review and Herald Publishing Co.
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To all we wish to say that our purpose is to furnish goods of the
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obtained through the dealers, we recommend that several families
unite and order in quantities direct from the factory. This will
enable you to purchase a larger variety and also obtain the full
benefit of freight rates. Note carefully, as given below, the
approximate weights of the various cases, barrels, and boxes, and
when ordering state by designating the weight, the size wanted.
CEREOLA, King of Health Foods
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1
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I
Address YOUR TRACT SOCIETY
Pacific Press Publishing Company
I
OAKLAND, CAL.
39 Bond St., New York City
18 W. 5th St., Kansas City, Mo.
WMARMMPAN
I
MMil
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MWM!WVA
576 Pages
25 Cents
For 2
1
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cents a month, y6.2 may receive the
monthly visits of a 48-page missionary journal;
or, during the year, there will. be
delivered at
your home 576 pages of live, up-to-date illus-
trated missionary reading niatter.
This paper contains the Missionary Read-
ing Circle Studies; letters and articles • from
our missionaries in the field; a synopsis of the
Second 'Sabbath Missionary Exercise; the
Fourth Sabbath Reading; essays on the habits,
customs, and religions of the inhabitants of other
lands; and has to do with the spread of the
Third Angel's Message to • "every kindred,
and tongue, and people, and nation."
Would you like to know 'what magazine
this is, or how it looks? Send 25 cents to your
Tract Society, or to the Foreign Mission Board,
r5o Nassau Street, New York City,
,and it will
be mailed to you for a year: Sample copies
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\
N.
PURUSHED QUARTERLY BY PACIFIC PRESS PUBUBIBIC€
CN1UJACAL,59Boa!rjlewYori, IBWFuthl,ttorr5Cily Mo.
Ac,162
JULY,1900
Oa
t..
zy art> Pr War Sae. a In. PM OM. In
cl
THE
GLAD
TIDINGS
BY
E.
J.WAGGONER
Che Glad
ridings
A
verse-by-verse study
of the book of
Galatians
By Dr.
E.
J. Waggoner
265 pages. Paper covers
25 cents; cloth, 60 cents
See outside cover for
further description
New Books and Tracts
Christian
Patriotism
A
study of the
principles that
should govern the
true Christian patriot
in his relations to earthly
governments.
96 pages
Paper covers, 15 cents
cloth, 40 cents
BIBLE 51Ultlab IOW
P2BLI5HED QUARTERLY BY
PAc al< PR.
PuBUSX1r.
Co.
OAKLAND.
(AL
39 Bond 3t, New Yhrk.
IEN
,
M; Kan. 04AI
25 U.K
t5
Pt rYear
No RD EXTRA
IUD•
Labor and the
Money Power
A
N intensely interesting
discussion of the
present relation of
capital and labor from
a prophetic standpoint
Written by
Prof. Geo. W. Rine
with cover design and
two illustrations by
L. A. Phippeny
Bible Students' Library
No. 160
32 pages
Price $2.00 per 100
why lire You 120 a
Cbristian?
A
N earnest, appeal to those out of Christ
By W. N. Glenn
topples of Gold Library,
No. 65
8 pages. 50 cents per 100
eA
Chat with 112y
Cobacco.Loving Brother
HIS
is a valuable little tract on the evils of tobacco using
By R. W. Parmelee
clippies of Gold Library,
No. 66
6.1weliutlikaitsix101.1tWaViNh,
a
"•
rlSTRONOMEAS
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9
APPLES OF GOLD
LIBRARY
N906
APFUL.
1900
ISSUED QUARTERLY BY
, PACIPIC PRESS PUBLISIIING C9
OABLAND,CAD
II cerB
10(.n4
111•Vsy
,
111aultalinq
of the
Nations
by
lop ot?e.5
.71stronomer's Uiew of
Our Father's 5ouse
Beta Gamma, F. R. A. S.
Illustrated.
Apples of
Gold Library,
No. 66
24 pages. $1.50 per 100
Ready shortly
Cestimonies on
Sabbatk.Sckool Work
A
compilation of the writings of Mrs. E. G. White
on Sabbath-School Work
It will contain more than one hundred pages
and will be bound in limp cloth at 25 cents, and leather
with round corners and red edges for 35 cents
marshaling of
the nations
OW the five great
nations of the world—
Britain, Russia
United States, Germany
and France, are fulfilling
prophecy
Fully illustrated by a
special series of maps
Bible Students' Library
No. 161
Price 10 cents
Cfie house We
Live 7n
By Vesta J. Farnsworth
HIS book tells how
the human body
is made by comparing
its parts to the different
parts of a house
It also tells how to care
for the body
In doing so, many other
interesting things are told
in a pleasing way
It is printed in large, clear
type, with many instructive
pictures
It contains 218 pages
and is nicely bound in cloth with a home scene
on the front cover
Price 75 cents
It is sold by agents to whom liberal commissions are allowed
kr
For any of the foregoing publications, address
YOUR TRACT SOCIETY,
or
Pacific Press Publishing Co.
OAKLAND, CAL.
39 Bond St., New York City
18 W. 5th St., Kansas City, Mo.
IMMANIIIMMIMICCOMMIVIVOM
WE ALL NEED
4.
N
That Excellent Volume
I
by Dr. E. J. Waggoner, entitled
The Glad Tidings
gi
I
to aid us in studying our present Sabbath-School lessons
on the book of Gplatians.
It is the very best treatise on this important book ever
written, and it is fortunate indeed that it should be pub-
fished at this, the commencement of a six months' study of
this important portion of Scripture.
In view of the large sale which it is certain to have, the
gi
prices have been placed at the following low rates, although
it contains 265 pages:—
N
Cloth, 60 cents
Paper, 25 cents
I
5
Address your Tract Society, or
PACIFIC NESS PUBLISHING CO.
ti
'
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5
OAKLAND, CAL
16
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18 W. 5th St., Kansas City, Mo.
V
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BATTLE CREEK, MICH.
5
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